1-10 君僕之道 1-10
神人之別 理性奧秘 2-3
反思 : 忠信使臣 4-5
處世常識 三個引鑑 6-10
妄自尊大 6-7
冒失爭競 8
漏人密事 9-10
11-15 語言藝術 11-15
合宜的話 11
勸戒的話 12
反思 : 忠信使者 13
空誇的話 14
柔和的話 15
16-28 節制之道 16-28
喫蜜的節制 16 / 27 飲食
探訪的節制 17 出入
面對不同人 17-28
鄰 舍 要識趣 17-18
反思 : 不忠誠者 自招損 19
傷心人 宜敏感 20
仇 敵 須照顧 21-22
讒謗者 要遠避? 23
爭吵者 勿同室 24
惡 人 莫退縮 25-26
自 己 伏己心 28
2009年4月27日 星期一
基督是神的像 (西一15-20)
一. 引子 :
拍照的反省 : 與我們的關係 !
照片的作用 : 記念、回憶、尋人… 等等
二. 本體 : 基督是『神的像』(15) 與『神的豐滿』(19)
1.這是一首早期詩歌 : 與我們的認知
a.與「創造」的關係 (15-17) : 祂是首生的
靠祂、藉祂、為祂而造 (16)
b.與「教會」的關係 (18) : 祂是元首
在一切事上居首位，因是從死裡首先復生的 (18)
c.與「萬有」的關係 (19-20) : 祂是「和好」的諦造者
藉流血成就和睦，叫萬有與己修好 (20)
2.這是一幅神的肖像 : 與我們的關係
a. 神的形象 : 相似性
我們是祂的新創造，但行為像似祂嗎 ?
b. 神的肖像 : 記念性
我們是祂身體一員，但順服祂帶領嗎 ?
c. 神的豐富 : 代表性
我們能顯示神，且是祂和好道理代言人嗎 ?
三. 結語
拍照時候，可以想想基督是「神的照片」對我們的意義 !
拍照的反省 : 與我們的關係 !
照片的作用 : 記念、回憶、尋人… 等等
二. 本體 : 基督是『神的像』(15) 與『神的豐滿』(19)
1.這是一首早期詩歌 : 與我們的認知
a.與「創造」的關係 (15-17) : 祂是首生的
靠祂、藉祂、為祂而造 (16)
b.與「教會」的關係 (18) : 祂是元首
在一切事上居首位，因是從死裡首先復生的 (18)
c.與「萬有」的關係 (19-20) : 祂是「和好」的諦造者
藉流血成就和睦，叫萬有與己修好 (20)
2.這是一幅神的肖像 : 與我們的關係
a. 神的形象 : 相似性
我們是祂的新創造，但行為像似祂嗎 ?
b. 神的肖像 : 記念性
我們是祂身體一員，但順服祂帶領嗎 ?
c. 神的豐富 : 代表性
我們能顯示神，且是祂和好道理代言人嗎 ?
三. 結語
拍照時候，可以想想基督是「神的照片」對我們的意義 !
2009年4月23日 星期四
Korah: Rebellion & Divine Wrath
Numbers 16:1 - 17:15: Two Rebellions Intertwined
W. Gunther Plaut ,a leading figure in modern Reform Judaism talked on the issue:
Korah's argument turns on the eternal tension between authority and freedom. Like many demagogues after him, Korah offered himself as a fitting guardian of the spirit of freedom. But while the people might have accepted the offer of substitute leadership, God did not.
The argument Korah presented was not blotted out with the drastic divine response, and neither was Korah's name. His family continued to serve with high distinction; no less a person than the prophet Samuel was his descendant (I Chronicles 6: 16-18); ten psalms ? (should be 12 !) were composed by the sons of Korah; and his offspring functioned in the Temple courts. Like Korah's argument, they refused to disappear.
Korah was punished for his rebellion, but his questioning of the need for human rulers has remained a living issue for later generations to contemplate.
Yehonatan Chipman,an ordained rabbi,discussed“And the Sons of Korah did not die”quoted two sayings that shed some lights on the above puzzle:
Michael Goulder, says in his book on the Korahite Psalms
that they formed a liturgy for the days of the festival of Sukkot in the temple built by the northern tribes who constituted the kingdom of Israel
Jerusalem Torah teacher Aviva Zornberg has remarked that
these psalms seem to plummet to particularly great psychological and philosophical depths, to reflect a certain intensity of experience and emotion, as if written by people who have undergone a near death or other transformative experience
W. Gunther Plaut ,a leading figure in modern Reform Judaism talked on the issue:
Korah's argument turns on the eternal tension between authority and freedom. Like many demagogues after him, Korah offered himself as a fitting guardian of the spirit of freedom. But while the people might have accepted the offer of substitute leadership, God did not.
The argument Korah presented was not blotted out with the drastic divine response, and neither was Korah's name. His family continued to serve with high distinction; no less a person than the prophet Samuel was his descendant (I Chronicles 6: 16-18); ten psalms ? (should be 12 !) were composed by the sons of Korah; and his offspring functioned in the Temple courts. Like Korah's argument, they refused to disappear.
Korah was punished for his rebellion, but his questioning of the need for human rulers has remained a living issue for later generations to contemplate.
Yehonatan Chipman,an ordained rabbi,discussed“And the Sons of Korah did not die”quoted two sayings that shed some lights on the above puzzle:
Michael Goulder, says in his book on the Korahite Psalms
that they formed a liturgy for the days of the festival of Sukkot in the temple built by the northern tribes who constituted the kingdom of Israel
Jerusalem Torah teacher Aviva Zornberg has remarked that
these psalms seem to plummet to particularly great psychological and philosophical depths, to reflect a certain intensity of experience and emotion, as if written by people who have undergone a near death or other transformative experience
2009年4月17日 星期五
忙中有力 (可一35-39)
一. 引子
馬可福音中的耶穌是一位勤勞的僕人，常記載祂來這裡 / 往海邊去等等
。
耶穌是在動態中的。
過去四天假期我就學學祂，從這裡往那裡，從東至西，從南至北，在交通工具中動態進行式 On the move ! 動態的假日!
祂開始出來傳道一天工作的寫照 :
講道、趕鬼、家訪、醫病、輔導、禱告等
(快捷 / 動感 / 流水作業式 )
二. 本體
在主耶穌身上找到三種奇異力量，是一種有力的生命 !
1.安靜的力量 (Silence)
親近大自然
靜的奇妙 : 蝙蝠的靜止
2.禱告的力量 (Prayer)
我們可以禱告多少 ?
清晰的目標
3.領導的力量 (Leadership)
清楚方向 ! (我是為傳道出來的)
說不的勇氣 ! 不掉陷阱 (眾人要你 ! 虛榮 / 名望)
帶動門徒走路 (我們可以往別處去)
Self-directed leadership
三. 結語
我們忙甚麼 ? 我們的力量從何而來 ?
馬可福音中的耶穌是一位勤勞的僕人，常記載祂來這裡 / 往海邊去等等
。
耶穌是在動態中的。
過去四天假期我就學學祂，從這裡往那裡，從東至西，從南至北，在交通工具中動態進行式 On the move ! 動態的假日!
祂開始出來傳道一天工作的寫照 :
講道、趕鬼、家訪、醫病、輔導、禱告等
(快捷 / 動感 / 流水作業式 )
二. 本體
在主耶穌身上找到三種奇異力量，是一種有力的生命 !
1.安靜的力量 (Silence)
親近大自然
靜的奇妙 : 蝙蝠的靜止
2.禱告的力量 (Prayer)
我們可以禱告多少 ?
清晰的目標
3.領導的力量 (Leadership)
清楚方向 ! (我是為傳道出來的)
說不的勇氣 ! 不掉陷阱 (眾人要你 ! 虛榮 / 名望)
帶動門徒走路 (我們可以往別處去)
Self-directed leadership
三. 結語
我們忙甚麼 ? 我們的力量從何而來 ?
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